瑜伽師地論略纂 15.87

15.87

論云「異熟品麁重，阿羅漢等所未能斷」者，一釋云：諸種子名異熟，此品剛礦性，由未能斷，所以有高足越坑等。又解：謂由煩惱為緣力故，引得異熟無記相起；煩惱雖斷，然煩惱習氣力故，令異熟體由有無堪任性隨逐，名為異熟品麁重。　又法執種子，四無記中異熟品攝，品言品類，是異熟種故。此《佛地論》解。今由有此麁重苦，名異熟品麁重，如來永斷。

The treatise says: 'Dauṣṭhulya of the category of vipāka has not yet been severed by arhats and others': One explanation states that all seeds are called vipāka, and this category is coarse and unyielding in nature; because they have not yet severed it, they have [quirks like] leaping high or skipping over ditches. Another explanation states that through the conditioning power of afflictions, the neutral aspect of vipāka is induced to arise; although the afflictions are severed, due to the force of the latencies of afflictions, the substance of vipāka is attended by an unfitness (akarmaṇyatā), which is named the dauṣṭhulya of the category of vipāka. Furthermore, the seeds of grasping at phenomena are subsumed under the category of vipāka among the four neutral kinds; 'category' means classification, meaning they are seeds of vipāka. This is the explanation in the Buddhabhūmi-śāstra. Now, because this suffering of dauṣṭhulya exists, it is called the dauṣṭhulya of the category of vipāka, which only the Tathāgata eternally severs.